4
Self-Discipline
Enkrateia, mentioned in Galations 5:23 as a part of the fruit of the Spirit, a word that is usually translated “self-control,” is probably the closest term to what we call “self-discipline.” The former English designation, emphasizing “control,” stresses the effect, whereas the latter places the emphasis on the cause: “discipline.” Discipline is the process that leads to the peaceful, orderly condition of self-control in the individual.
The Greek term has to do with curbing or restraining desire, a use that is plainly seen in the verbal form of the word in 1 Corinthians 7:9: “But if they cannot control themselves they must marry, since it is better to marry than to burn.” Here, of course, Paul is speaking of the control of sexual desire; but neither the noun nor the verb is restricted to such a referent. While both are especially related to sexual control, they are by no means restricted to that usage even in the New Testament. For instance, in 1 Corinthians 9:25 the verbal use of the word refers to self-discipline in athletics: “And everyone who competes in a contest exercises self-control in all things.”
The idea at the root of the word group has to do with “holding” or “gripping” something. The self-controlled person is one who has a hold or grip on himself, especially on his desires or habitual responses. That is precisely what our reference to the first step in the process of discipline is all about—persons who have such a grip on themselves that they are able to handle problems and relationships in the church and world without the need of help from others. Though there is no such thing as a “submarine Christian” (the German equivalent to our expression, “lone-wolf Christian,” though of course they call him a “U-boat Christian”) and though we all are interdependent on the other members of the body, the self-controlled Christian is someone who knows when to seek help himself rather than waiting for others to offer it. He is self-disciplined and, as a result, self-controlled even in that.
To be self-controlled does not do away with the strength and wisdom of the Spirit given through His Word. Indeed, egkrateia is said to be the fruit of the Spirit (i.e., the result of the Spirit’s work) in a believer. This work of the Spirit makes him a sturdy, dependable person to whom others turn for encouragement and help. It makes him the sort of Christian who rarely gets into trouble with others because of indiscretions of word or deed, and who, if and when he does offend, quickly rectifies the situation on his own. That means he is sensitive to pleasing and not grieving the Spirit who has worked egkrateia in him in the first place, and he is ever ready to rely on the Spirit for help in the future. His self-control, then, is not a control that comes from himself but from the Spirit, and it is self-control only in the sense that he is not dependent on other human beings for that control.
In an earlier chapter I spoke of the importance of self-discipline to the process of church discipline, alluding to the fact that all discipline begins and ends with self-discipline. I now want to enlarge on that statement, explaining what I meant and drawing out an important implication that should flow from it.
Self-discipline is the beginning and end of church discipline because it is the most basic element in all discipline. It is discipline of the most mature type. Discipline begins in a child’s life as discipline by others; much of the work of child training involved in paideia and musar has to do with bringing a child to maturity, that maturity consisting of his ability to discipline himself in the ways of God.
The process of child training that the Bible sets forth is one in which the control of parents is gradually replaced by the control of the Spirit through the Word as a child matures into a youth, willing and able to follow the Scriptures on his own without the continued, watchful instruction of parents. The mature person obeys not for fear of punishment or hope of reward, but out of gratitude to God who sent the Savior to die for him. He wants to please God rather than his parents, others, or even himself.
The ideal set forth in Proverbs (which is a Hebrew training manual for youth) is for a person to be able to “control his spirit” (Proverbs 16:32), “control his tongue” (Proverbs 17:27), and “control his anger” (Proverbs 19:11). The New Testament ideal is the person who walks according to the Spirit’s law,1 rather than the law of sin (Romans 8:2). Both pictures are sketches of a believer who is under the guidance and control of God Himself. The Book of Proverbs represents the work of the father and the mother as bringing the child to this place of independence by teaching biblical truth which shall follow and guide the child throughout life, long after they are gone. (See numerous statements to this effect in chapters 1-9, notably in chapter 5.)
It is this strong biblical emphasis that indicates self-discipline is at once the beginning and the end of church discipline. By that I mean, just as parents want their children to become less and less controlled by them and more and more under the control of the Spirit by means of His internalized Word, written and impressed upon their hearts (Deuteronomy 6:6, etc.), so too each of the other four stages of discipline, when successful, should result not merely in setting a matter straight, but also in helping the restored person become more self-disciplined.
Unfortunately, even where discipline is properly applied according to steps 2 through 5, frequently the need for helping the repentant offender to become self-disciplined is not recognized. God insists that the restored offender be “assisted” (that is the basic idea of parakaleo) as he is reassimilated into the body after being put out of the body (2 Corinthians 2:7). A significant part of such assistance by the church in formal discipline (stages 4 and 5) must be teaching himself discipline in the area of his offense. A forgiven adulterer needs more than restoration; the thought life and daily habits that contributed to the act, as well as his bad relationship with his wife, must be dealt with. The party or parties informally involved in helping someone at stages 2 and 3 should offer or suggest counseling aimed at achieving the same goal. Apart from this additional help, the brother or sister will more than likely fall into the same sort of difficulty again.
It is not possible here to go into the details of helping another to achieve self-discipline. I have discussed the subject at some length in two books in particular: Godliness Through Discipline (Presbyterian and Reformed Publishing Co., 1972) and Ready to Restore (Presbyterian and Reformed Publishing Co., 1981).
For now, let me simply note the importance of this ancillary factor, which, though not in itself a part of remedial church discipline, could be the most valuable outcome of it. What better time is there to stress the importance of self-discipline in an area of one’s life than when that person is repentant over some incident that has led to the application of discipline?2 True repentance is essentially a desire to think, be, and do differently. In most cases where discipline is necessary, the offense grows out of a pattern of life and is not a first or one-time event. It is in freeing oneself from such lifestyles that the person especially needs help.
Stage 1, self-discipline, warrants an entire book in itself. Perhaps someday such a book will be forthcoming. But now we must move on to step 2.
1 Chrysostom, Homily ix, 1 Timothy 2:11-15 says,”... for good habits formed will be to them as a law.” In this statement lies the explanation of the word law in the latter part of Romans 7 and the early verses of Romans 8. The law “in the members” is the regular, sinful, habitual way in which the members of the body have learned to respond. When something happens over and over again with unfailing regularity, we call it a law. That is the way in which Paul speaks of the sinful responses of his flesh (the body wrongly habituated) with which he struggled. Notice that according to Romans 7 the “law of sin” is “in his members.” This law fights against the Spirit-habituated mind and must be conquered. It was because he “presented” the members of his body to sin as his master (Romans 6:12-13, 19) that this fleshly body became wrongly habituated to sin and these bodily responses became a law. Now he must present the members of the body to God for righteous purposes (6:19b; 12:1). As the body of sin (dominated and used by sin) developed its laws, or regular ways of responding to life, so too the body now led by the Spirit may develop a new law (a regular, habitual righteous lifestyle). According to Romans 8:2, this new law of the Spirit sets one free from the old ways and replaces them with His new ones.
2 One of the benefits of church discipline is its tendency to dislodge stubborn or careless Christians from sin in which they have become entrenched. Often, for the first time, discipline makes counseling fruitful. Indeed, even the threat of discipline can have this beneficial effect in some instances. In many cases where persons have despaired of ever seeing movement or change in another, they have forgotten (or overlooked) the possibilities tor change that may be opened up by the proper application (or threat) of church discipline. I have used the word threat twice, not to indicate that church discipline is ordinarily a dangerous or fearful thing; indeed, it is truly a blessing and a privilege. Rather, I have used the word to indicate how it is often perceived by others.